ppf5

The document Program of Priestly Formation (fifth edition) was developed by the
Committee on Priestly Formation of the United States Conference of Catholic
Bishops (USCCB). It was approved by the full body of bishops at its June 2005
General Meeting, received the subsequent approbatio of the Holy See, and has
been authorized for publication by the undersigned.
Msgr. David J. Malloy, STD
General Secretary, USCCB
In 2001 the National Conference of Catholic Bishops (NCCB) and United States
Catholic Conference (USCC) became the United States Conference of Catholic
Bishops (USCCB).
Scripture texts used in this work are taken from the New American Bible, copyright ©
1991, 1986, and 1970 by the Confraternity of Christian Doctrine, Washington, DC
20017 and are used by permission of the copyright owner. All rights reserved.
Excerpts from the Catechism of the Catholic Church, second edition, copyright © 2000,
Libreria Editrice Vaticana-United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved.
Excerpts from Vatican Council II: The Conciliar and Post Conciliar Documents,
New Revised Edition, edited by Austin Flannery, OP, copyright © 1996, Costello
Publishing Company, Inc., Northport, N.Y. are used with permission of the publisher,
all rights reserved. No part of these excerpts may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, pho-
tocopying, recording, or otherwise—without express written permission of Costello
Publishing Company.
Pastores dabo vobis © 1992, Libreria Editrice Vaticana (LEV); Novo millenio ineunte © 2001, Ecclesia de Eucharistia © 2003, LEV; Ecclesia in America © 1999, LEV;
Rosarium Virginis Mariae © 2002, LEV; Fides et ratio © 1998, LEV; Study of Philosophy
in Seminaries © 1972, LEV; Directives Regarding the Formation of Seminarians for Ministry
to Marriage and Family © 1995, LEV; Catechesi tradendae © 1979, LEV; Directory for the Application of Principles and Norms for Ecumenism © 1992, LEV; Instruction on the
Ecclesial Vocation of the Theologian © 1990, LEV. Used with permission.
Copyright © 2006, United States Conference of Catholic Bishops, Washington, D.C.
All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by
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Washington, D.C.
Foreword ................................................................................................ ix
Preface ..................................................................................................... 1
Introduction ............................................................................................ 4
The Life of Priests ................................................................................ 11
Priestly Vocations in the Church’s Pastoral Work and
the Admission of Candidates............................................................... 15
I. Human Formation ....................................................................... 29
II. Spiritual Formation .................................................................... 42
III. Intellectual formation ............................................................... 53
IV. Pastoral Formation..................................................................... 76
V. Community ................................................................................. 85
Norms for the Continuing Evaluation of Seminarians .............. 89

Seminaries: Governance, Administration, and
Conclusion .......................................................................................... 116
Addendum A.
a Formation Program ......................................................................... 117
Decree of Promulgation
On June 16, 2005, the members of the United States Conference of Catholic Bishops approved the Program of Priestly Formation (fifth edition)
as the Ratio institutionis sacerdotalis for the United States to be observed in
seminaries for the formation of priests.
This action of the United States Conference of Catholic Bishops, made in accord with canon 242 §1 of the Code of Canon Law, was approved ad quinquennium by the Congregation for Catholic Education by a decree
of November 15, 2005 (Prot. N. 1370/2003), signed by His Eminence, Zenon Cardinal Grocholewski, Prefect of the Congregation, and the Most
Reverend J. Michael Miller, CSB, Secretary of the same Congregation.
As President of the United States Conference of Catholic Bishops,
I therefore decree the promulgation of the Program of Priestly Formation
(fifth edition), which is to be observed in all seminaries, whether diocesan
or interdiocesan, from the date of this same decree.
Given at the offices of the United States Conference of Catholic Bishops in Washington, the District of Columbia, on the 4th day of August,
in the year of our Lord 2006, the Memorial of St. John Vianney.
William S. Skylstad
Monsignor David J. Malloy
Superiors of Men
The Conference of Major Superiors of Men, recognizing its obligations
to help ensure quality training and education for the ordained ministry, has over the past few years collaborated with the Bishops’ Committee on
Priestly Formation in revising the Program of Priestly Formation. We are
pleased that the committee which drafted this revision of the document has included sections dealing with ordained ministry within the context
of religious life. Although academic requirements may be similar for both
religious and diocesan priests, the religious priest will understand the
ordained role and ministry as reflecting the charism and spiritual tradi- tions of his religious institute.
The Conference of Major Superiors of Men adopts the Program of
Priestly Formation Fifth Edition as applicable to all religious seminaries in the United States. We do this at the invitation of the United States
Conference of Catholic Bishops, preserving the rights and privileges
granted religious in church law, especially regarding the religious and spiri-
tual formation of their own candidates.

Foreword
Bishop George H. Niederauer, Chair of the Bishops’ Committee on Priestly Formation (1999-2002), asked Bishop John C. Nienstedt in December
2001 to chair a subcommittee overseeing the first phase of the revision
of the Program of Priestly Formation. Bishop Niederauer also asked bish-
ops, major superiors, and seminary rectors to consult with others in their administration and to offer suggestions about a new edition of the Program
of Priestly Formation. The long process of gathering these comments and
suggestions produced a wealth of insights based on both experience and expertise, which helped to fashion the current fifth edition of the Program
of Priestly Formation. This edition was also greatly influenced by the
Apostolic Exhortation of John Paul II, Pastores dabo vobis (1992). It is with
great joy that we present this document, which is the result of much consultation and collaboration and has involved the work of three bishops’
committees on priestly formation. It is truly a witness to the importance of
priestly formation in the Church. The drafting committee for the Program of Priestly Formation included
Bishop John C. Nienstedt, Chair; Archbishop Timothy Dolan; Bishop
Gregory Aymond; Bishop Earl Boyea; Bishop Curtis Guillory, SVD;
Bishop Kevin Rhoades; Fr. William J. Baer; Fr. Louis J. Cameli; Fr. Robert E. Manning, SJ; Fr. Daniel McLellan, OFM; Fr. Mark O’Keefe, OSB; and
Abbot Nathan Zodrow, OSB. They were ably assisted by Msgr. Edward J.
Burns, Mr. Jason Straczewski, and Mr. Jamie Blosser. The members of the Bishops’ Committee on Priestly Formation who
brought the project to completion are Bishop Thomas J. Olmsted, Chair;
Archbishop Basil Schott, OFM; Archbishop Edwin F. O’Brien; Bishop Earl
Boyea; Bishop Edward K. Braxton; and Bishop Felipe de Jesus Estevez. In his November 15, 2005, letter to Bishop Skylstad (Prot. 1370/2003),
President of the USCCB, His Eminence Zenon Cardinal Grocholewski
stated that “the Congregation for Catholic education has completed its study of the Fifth Edition of the Program of Priestly Formation, which is
destined for use in the seminaries of the United States. The text is most
appropriate. Of special benefit, in fact, will be the increased requirements

x | PROGRAM OF PRIESTLY FORMATION
We are now happy to approve the Fifth Edition of the Program of Priestly
Formation for a period of five years.” With the successful completion of
this document, the Bishops’ Committee on Priestly Formation is pleased
to offer this Program of Priestly Formation with much gratitude for all those
who participated in the consultation. On behalf of the United States Conference of Catholic Bishops and
the Bishops’ Committee on Priestly Formation, I offer our prayers and
support for all those who play an important part in the vital work of priestly formation.
Thomas J. Olmsted

Preface
1. The fifth edition of the Program of Priestly Formation of the United States Conference of Catholic Bishops (USCCB) builds upon the foun-
dation of previous editions. The principal and new direction of the fifth
edition stems from its reliance on the Post-Synodal Apostolic Exhortation Pastores dabo vobis (I Will Give You Shepherds: On the Formation of Priests in
the Circumstances of the Present Day, 1992) to organize and integrate the
program of priestly formation. Two other papal documents also enter into
the vision and shaping of priestly formation: Novo millennio ineunte ( At the
Close of the Great Jubilee of the Year 2000 , 2001) and Ecclesia in America
(The Church in America, 1999).
2. Documents of the Second Vatican Council establish a normative
understanding of the presbyteral office.1 They form an essential resource
for the program of priestly formation along with the Council’s specific treatment of priestly formation found in Optatam totius (Decree on the
Training of Priests). After the Council, the Church laid down norms to
aid national conferences in developing programs of priestly formation for given nations or rites. These norms were contained in the Ratio funda-
mentalis institutionis sacerdotalis (1970), which was revised and reissued in
1985 in light of the revision of the Code of Canon Law (1983). The Code
of Canon Law and the Code of Canons of the Eastern Churches (1990), the Ratio fundamentalis (1985), and the Catechism of the Catholic Church
(CCC, 1993), as an authentic articulation of the Church’s faith, shape the
current Program of Priestly Formation (PPF).

2 | PROGRAM OF PRIESTLY FORMATION
3. Other documents of the Holy See pertaining to priestly formation and treating specific aspects of seminary programs contribute to the PPF.2
The Bishops’ Committee on Priestly Formation has published documents
identifying particular concerns and giving specific directions in light of
needs and experiences in the United States.3 The Bishops’ Committee on Priestly Life and Ministry has also contributed a series of important docu-
ments on priestly ministry and life that also influence the PPF.4
4. In addition to documents, the various editions of the PPF, includ-
ing this one, have benefited immensely from direct reflection on seminary formation through a series of visitations. A pattern of episcopal oversight
was developed after the Council through seminary visitations organized
by the USCCB. In 1981, Pope John Paul II mandated an apostolic visita-
tion of all United States seminaries. The visitations resulted in observations published by the Congregation for Catholic Education on freestand-
ing diocesan seminary theologates (1986), college seminaries (1988), and
religious priestly formation (1990) in collaboration with the Congregation for the Institutes of Consecrated Life and Societies of Apostolic Life.
These observations played an important role in shaping the fourth edition
of the PPF.
5. From 1995 until the present, there has been a series of voluntary
seminary visitations. Results of these visitations have entered into the for- mulation of the current, fifth edition of the PPF.5
2 The Holy See has given direction on the teaching of philosophy (1972), theology (1976), canon law (1975), mutual relations between bishops and religious (1978), liturgical formation (1979), social communications (1986), pastoral care of people on the move (1986), Oriental Churches (1987), social doctrine (1988), Mariology (1988), patristics (1989), formation in religious institutes (1990), marriage (1995), ecumenism (1998), Fraternal Life in Community (1994), and the interrelation of theology and philosophy (1998). The Congregation for Catholic Education has also commented on other aspects of formation, notably celibacy (1974), Sapientia christiana (1979), and spiritual formation (1980).
3 Documents, for example, on spiritual formation (1983), liturgy (1984), and pastoral formation (1985). 4 Documents, for example, on preaching (1982), stress (1982), sexuality (1983), general health of priests
(1983), ongoing formation (1984), the role of pastor (1987), morale (1989), and a basic plan for the ongoing formation of priests (2001).

PREFACE | 3
6. In the current edition of the PPF, the bishops of the United States have taken the directions and vision of the Holy See and reflected on
the lived experience of seminaries in the United States and then formu-
lated this edition of the program. The PPF, then, is normative for United
States seminary programs and serves as a basis for future visitations.6 At the same time, each seminary, with the approval of the diocesan bishop or
the bishops concerned, or of the religious superior as the case may be, is to
develop, articulate, and implement its own particular program in conformity with the PPF.

JESUS AND PARTICIPATION IN HIS MISSION
7. Pope John Paul II describes seminary formation as “a continu-
ation in the Church of the apostolic community gathered about Jesus, listening to his word, proceeding towards the Easter experience, awaiting
the gift of the Spirit for the mission.”7
8. Priestly formation today continues the call of Jesus, the response
of his first disciples, and their communion of life. The Gospel foundation
of priestly formation precedes programs, structures, and plans. What was vital and essential for that first community of disciples remains so today
for those engaged in priestly formation:
As he was walking by the Sea of Galilee, he saw two
brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen.
He said to them, “Come after me, and I will make you
fishers of men.” At once, they left their nets and followed
him. (Mt 4:18-20)
9. The Church continues to place the highest value on the work of priestly formation, because it is linked to the very mission of the Church,
especially the evangelization of humanity:8 “Go, therefore, and make dis-
ciples of all nations” (Mt 28:19). Our apostolic origins, which bind us in
communion with the Lord and his mission, motivate those who engage in the ministry of priestly formation, underscore the urgency of their task,
and remind them of their great responsibility. This same sense of urgency
and responsibility helps shape the PPF.
7 John Paul II, Pastores dabo vobis (I Will Give You Shepherds: On the Formation of Priests in the Circumstances of the Present Day) (Washington, DC: United States Conference of Catholic Bishops, 1992), no. 60. Some subsequent references will be given in the text.
8 See Pastores dabo vobis, no. 2.

THE WORLD AND CHURCH TODAY
10. Priestly formation takes place in a given ecclesial and historical context. Identifying that context is a critical task for giving specific shape
to particular programs of formation. The importance of context is high-
lighted in Pastores dabo vobis: “God always calls his priests from specific human and ecclesial contexts, which inevitably influence them; and to
these same contexts the priest is sent for the service of Christ’s Gospel”
(Pastores dabo vobis, no. 5).
11. Although much could be said about the general context of
priestly formation in the Church today, two points of particular importance emerge, and they are results or fruits of the worldwide celebration of
the Great Jubilee.
• The Church reclaimed with greater clarity and vigor the man-
date to continue the authentic renewal inaugurated by the Sec- ond Vatican Council, recognizing that the Council itself was “the
great grace bestowed on the Church in the twentieth century.”9
• With a renewed sense of mission, the Church wants to engage
in the new evangelization by rekindling “in ourselves the impetus of the beginnings and allow[ing] ourselves to be filled with the
ardor of the apostolic preaching which followed Pentecost.”10
12. There are also many significant elements of context particular
to the United States at the beginning of the twenty-first century. These
elements ought to play an important part in shaping seminary formation today, and they set the horizon for priestly ministry in the years ahead.
Here we can name some of the more significant elements of context.
• In the United States at this time, there is the paradox of a wide-
spread thirst for spirituality and, at the same time, a prevailing secular ethos. From another perspective, the nation finds itself
more intensely called to build a “civilization of life and love,”
even as it struggles against a “culture of death.”
9 John Paul II, Novo millennio ineunte ( At the Close of the Great Jubilee of the Year 2000) (Vatican City: Libreria Editrice Vaticana, 2001), no. 57, http://www.vatican.va/holy_father/john_paul_ii/apost_letters/ documents/hf_jp-ii_apl_20010106_novo-millennio-ineunte_en.html (accessed July 2006).
10 Novo millennio ineunte, no. 40.

• Weaknesses of ethical standards and a moral relativism have a
corrosive effect on American public life as seen, for example, in
marriage and family life, in business, and in politics. This ethical environment has affected the Church herself, for example, as
seen in the scandalous behavior of some clergy who have abused
minors and engaged in sexual misconduct, causing great suffering for the victims and damaging the Church’s witness in society.
Both the nation and the Church in the nation are summoned
to renewal and to a greater integrity of life. The Charter for the
Protection of Young People and the Essential Norms adopted by the Catholic bishops in the United States in 2002 (revised in 2005)
provide an example of moving in this direction.
• In United States society at large, many persons are unchurched or unaffiliated with any denomination or faith tradition but remain
open to evangelization.
• There are large numbers of inactive or “semi-active” Catholics as
well as poorly catechized Catholics who need to be called back to full participation in the life of the Church.
• The Catholic Church in the United States continues to be firmly
committed to and engaged in ecumenical and interreligious dialogue and cooperation.
• Globalization has underscored the need for greater coordination
and deeper communion with the Church in other parts of the
world. Ecclesia in America bears witness to this reality and responsibility, especially in our own hemisphere.
• In most dioceses in the United States, the norm is a high level
of cultural, linguistic, and economic diversity. A new wave
of Catholic immigration has located numerous newly arrived people who present their own economic and religious issues
alongside numerous other Catholic laity who are native-born and
are already economically and religiously established. Both groups share a common Church, have very different backgrounds, and
can be mutually enriched by the exchange of their gifts.
• The greater diversity of candidates for priestly ministry also forms
an important context for the Church and for priestly formation. They may be, for example:
— Older men who bring previous life and work experiences

— Candidates whose faith has been rediscovered and rekindled
in a powerful way through significant religious experiences
— Candidates born and raised in the United States who find themselves struggling intensely with particular
cultural counterpoints to the Gospel, especially regarding
sexual permissiveness, the drive to acquire and consume material resources, and the exaltation of freedom as merely
personal and individual autonomy, divorced from personal
responsibility and objective moral standards
• An increasing number of priestly vocations now come from diverse and sometimes dysfunctional family situations.
• The demographics of the Catholic Church in the United States
demonstrate the challenging situation of fewer priests and a growing Catholic population.
• The ministerial collaboration of priests with bishops, other priests,
deacons, religious, and laity has become an important feature of
church life in the United States. • Continuing and, sometimes, significant differences about what
is essential to Catholic belief have strained many dimensions of
church life, diminishing the impact of the mission of the Church on society.
• At the same time, the hope and promise of a new springtime for
the Catholic Church in the United States, a fruit of the Great

INTRODUCTION
13. All priestly formation must have its foundation in an adher-
ence to the truths of faith about the nature and mission of the ministerial priesthood. Those who are involved in the process of priestly forma-
tion whether as administrators, teachers, formators, or seminarians must
adhere to these teachings.
14. All priestly formation must be firmly grounded in the truths of
the Catholic faith, for it is from these truths that the nature and mission of the ministerial priesthood are drawn. Likewise, it is critical that formators
and seminarians keep returning to the core of the faith for the integrating
vision necessary for the full realization of the four dimensions of formation: human, spiritual, intellectual, and pastoral.
TRINITARIAN FOUNDATIONS
15. Pastores dabo vobis delineates the Trinitarian foundations of the
ministerial priesthood. “It is within the Church’s mystery, as a mystery of Trinitarian communion in missionary tension, that every Christian iden-
tity is revealed, and likewise the specific identity of the priest and his
ministry. Indeed, the priest, by virtue of the consecration which he receives in the Sacrament of Orders, is sent forth by the Father through the medi-
atorship of Jesus Christ, to whom he is configured in a special way as
Head and Shepherd of his people, in order to live and work by the power
of the Holy Spirit in service of the Church and for the salvation of the world. . . . Consequently, the nature and mission of the ministerial priest-
hood cannot be defined except through this multiple and rich intercon-
nection of relationships which arise from the Blessed Trinity and are pro- longed in the communion of the Church, as a sign and instrument of
Christ, of communion with God and of the unity of all humanity” (Pastores
dabo vobis, no. 12).
CHRISTOLOGICAL FOUNDATIONS
16. The ministerial priesthood relies on Christological foundations.
“Priests are called to prolong the presence of Christ, the One High Priest,
embodying his way of life and making him visible in the midst of the flock
entrusted to their care. . . . In the Church and on behalf of the Church, priests are a sacramental representation of Jesus Christ, the Head and
Shepherd, authoritatively proclaiming his Word, repeating his acts of for-
giveness and his offer of salvation, particularly in Baptism, Penance, and the Eucharist, showing his loving concern to the point of a total gift of self
for the flock, which they gather into unity and lead to the Father through
Christ and in the Spirit. In a word, priests exist and act in order to pro-
claim the Gospel to the world and to build up the Church in the name and person of Christ the Head and Shepherd” (Pastores dabo vobis, no. 15).
Configured to Christ, Head and Shepherd of the Church, and intimately
united as co-workers of the bishops, priests are commissioned in a unique way to continue Christ’s mission as prophet, priest, and king.11
ECCLESIOLOGICAL FOUNDATIONS
17. Finally, the ministerial priesthood has ecclesiological foundations.
“The priesthood, along with the word of God and the sacramental signs which it serves, belongs to the constitutive elements of the Church. The
ministry of the priest is entirely on behalf of the Church; it aims at promot-
ing the exercise of the common priesthood of the entire people of God”
(Pastores dabo vobis, no. 16). The priest’s specific configuration to Christ also brings about this special relationship to his Body, the Church. His par-
ticipation in Christ’s priesthood is called “ministerial,” for service to the
members of the Body. Within the Body, “he represents Christ the Head, Shepherd, and Spouse of the Church” (Pastores dabo vobis, no. 16). Pastores
dabo vobis expands the ecclesial foundation and sense of the ministerial
priesthood, saying that it “is ordered not only to the particular Church but
also to the universal Church, in communion with the Bishop, with Peter and under Peter. Through the priesthood of the Bishop, the priesthood of
the second order is incorporated in the apostolic structure of the Church
(cf. 2 Cor 5:20). In this way priests, like the Apostles, act as ambassadors

of Christ. This is the basis of the missionary character of every priest” (Pastores dabo vobis, no. 16).
PRIESTHOOD IN PRESBYTERAL COMMUNION
18. The Trinitarian, Christological, and ecclesiological foundations
give us a sense of the nature, mission, and ministry of priests. It is important, however, to add that these foundations only become real and opera-
tive in a presbyterate in communion with its bishop. “By its very nature,
the ordained ministry can be carried out only to the extent that the priest is united to Christ through sacramental participation in the priestly order,
and thus to the extent that he is in hierarchical communion with his own
Bishop. The ordained ministry has a radical ‘communitarian form’ and can
only be carried out as a ‘collective work’” (Pastores dabo vobis, no. 17). This “communitarian form” also means that priests ought to develop and foster
bonds of fraternity and cooperation among themselves, so that the reality
of the presbyterate may take hold of their lives.12
PRIESTHOOD: DIOCESAN AND RELIGIOUS
19. Priestly ministry, whether lived out in a diocesan or religious life
context, can appear to be very different: one more geographically and
parish-bound, the other wider-ranging and rooted in a religious family’s particular charism. Still, both diocesan and religious priests share a com-
mon ministerial priesthood, belong to a presbyterate in communion with a
bishop, and serve the same mission of the Church. A common sacramental
bond links both diocesan and religious priests, although particular circumstances of ministry and life may be diverse. It is, therefore, essential for all
priests and those in priestly formation—both diocesan and religious—to
understand and to see themselves as engaged in the Church’s ministry sub- ject to the same formation laid out in this Program of Priestly Formation.13
12 Second Vatican Council, Presbyterorum ordinis (Decree on the Ministry and Life of Priests) (1965), no. 8, in Vatican Council II: The Conciliar and Post Conciliar Documents, new revised edition, ed. Austin Flannery, OP (Northport, NY: Costello Publishing, 1996). All subsequent Vatican passages come from the Flannery edition.

The Life of Priests
20. When the Second Vatican Council’s Decree on the Ministry and
Life of Priests (Presbyterorum ordinis) speaks of “the life of priests,” it refers
to the whole of their existence but especially to the spiritual dimension
that is at the center of all life. In today’s context of fragmentation, it is
especially important to note and hold fast to “the one necessary thing” (see Lk 10:42).
21. Along with all the baptized who have been claimed for new life in
Christ by the power of the Holy Spirit, priests are called with their broth-
ers and sisters to live out their baptismal call as disciples of Jesus Christ and to grow in holiness.14
22. At the same time, priests are called to a specific vocation to holi-
ness in virtue of their new consecration in the sacrament of Holy Orders,
a consecration that configures them to Christ the Head and Shepherd
(Pastores dabo vobis, no. 20). This configuration to Christ endows the priest with the mission and ministry, which is specific to him and which
obliges him to be a “living instrument of Christ the eternal priest” and
to act “in the name and in the person of Christ himself” and with his entire “life,” called to witness in a fundamental way to the “radicalism of
the Gospel.”15
23. For priests, the specific arena in which their spiritual life unfolds
is their exercise of ministry in fulfillment of their mission.16 The life of
priests in the Spirit means their continuous transformation and conversion of heart centered on the integration or linking of their identity as
configured to Christ, Head and Shepherd (Pastores dabo vobis, nos. 21-23),
with their ministry of word, sacrament, and pastoral governance or leadership (Pastores dabo vobis, nos. 24-26).
14 See Second Vatican Council, Lumen gentium (Dogmatic Constitution on the Church) (1964), nos. 39-42; Pastores dabo vobis, no. 20.
15 See Pastores dabo vobis, no. 20. 16 See Pastores dabo vobis, no. 24; Presbyterorum ordinis, no. 12; Synod of Bishops, The Ministerial Priesthood

24. The ministry itself, by which the priest brings Christ’s redemptive
gifts to his people, transforms the priest’s own life. In a particular way, the
celebrations of Baptism, Penance, and the Eucharist lead the priest to a holy encounter with God’s all-transforming, merciful love.
25. When the priest’s identity as configured to Christ culminates in
his ministry on behalf of Christ, which is called amoris officium (a work of
love), he finds his unity of life in pastoral charity. Presbyterorum ordinis, no. 14, says: “Priests will achieve the unity of their lives by joining them-
selves with Christ in the recognition of the Father’s will and in the gift of
themselves to the flock entrusted to them. In this way, by adopting the
role of the good shepherd they will find in the practice of pastoral charity itself the bond of priestly perfection which will reduce to unity their life
and activity.”
26. Priestly life lived in configuration to Jesus Christ, Head and
Shepherd, must necessarily manifest and give witness to the radicalism of the Gospel. In other words, priests are called to a way of life that gives evi-
dent and transparent witness to the power of the Gospel at work in their
lives. The elements of such a lifestyle—named here and to be developed
elsewhere in the PPF—include
• A way of life permeated by the three-fold charge given priests at ordination to teach, to sanctify, and to govern17
• A life of steady prayer first and foremost centered in the sac-
raments, especially in the Eucharist (see Ecclesia de Eucharistia,
no. 31), the Liturgy of the Hours, and the liturgical cycles, but
also in prayer that is personal and devotional (see Pastores dabo
vobis, no. 33)
• A deep devotion to the person of Jesus Christ, Son of God and Son of Mary, Lord and Savior (see Pastores dabo vobis, no. 46)
• A life of obedience that is apostolic, communal, and pastoral (see Pastores dabo vobis, no. 28)
• A life lived in communion with one’s bishop and the presbyterate, a communion that includes sacramental, apostolic, and
fraternal bonds18
17 See Presbyterorum ordinis, nos. 4-6, 13; Pastores dabo vobis, no. 26; Second Vatican Council, Optatam totius (Decree on the Training of Priests) (1965), no. 21.

THE LIFE OF PRIESTS | 13
• For religious priests, a life in community with one’s fellow religious in accord with the institute’s rule of life
• A life of celibate chastity that serves as both “a sign and stimulus
of love, and as a singular source of spiritual fertility in the world”19
and, being freely accepted, shows that the priest is “consecrated in a new way to Christ”20 and offers in himself a reflection of the
virginal love of Christ for the Church21
• A life of gratitude for the material blessings of God’s creation coupled with a simple and generous lifestyle that cares for and
is in solidarity with the poor, works for universal justice, makes
itself ready and available for all those in need, administers the
goods of the community with utmost honesty, and offers a coura- geous prophetic witness in the world22
• A life that embraces “the mind and heart of missionaries open to
the needs of the Church and the world”23
• A life that promotes the array of ecclesial vocations
27. Although the life of vowed religious priests encompasses every-
thing that has been said about the life of priests generally, the experience
and the exercise of the ministerial priesthood within the context of reli-
gious life differs from that of the diocesan priesthood.
28. The primary context of religious priesthood ordinarily comes from the nature of religious life itself. Religious who are called to priest-
hood exercise that ministry within the context of their religious charism.
The exercise of priesthood takes on a distinctive quality for a religious,
depending upon the rule of life and the charism of a particular institute or society.
29. To a great extent, the deeper identification of religious with the
charism of their founders today is due to their obedience to the directives
of the Second Vatican Council. “The up-to-date renewal of the religious life comprises both a constant return to the sources of the whole of the
19 Lumen gentium, no. 42. See Presbyterorum ordinis, no. 16; Rites of Ordination of a Bishop, of Priests, and of Deacons, no. 199.
20 Rites of Ordination of a Bishop, of Priests, and of Deacons, no. 177. 21 See Second Vatican Council, Sacrosanctum concilium (Constitution on the Sacred Liturgy) (1963), no. 26;
Presbyterorum ordinis, no. 16. 22 See Pastores dabo vobis, no. 30. 23 Pastores dabo vobis, no. 32, citing John Paul II, Redemptoris missio (On the Permanent Validity of the Church’s

Christian life and to the primitive inspiration of the institutes, and their adaptation to the changed conditions of our time.”24
30. Centuries of tradition bear witness to a difference between for-
mation for religious life and formation of candidates for the priesthood.
Formation for religious life must always take into account the charism,
history, and mission of the particular institute or society, while recognizing the human, spiritual, intellectual, and pastoral requirements incumbent
upon all who are called to the ministerial priesthood.
31. This program outlines the requirements shared by religious and
diocesan candidates for priesthood while recognizing the different process of spiritual formation incumbent upon those whose primary call is to be of
service to the Church through religious life and for whom fidelity to the
charism of their founder is the gift that is shared.25
24 Second Vatican Council, Perfectae caritatis (Decree on the Adaptation and Renewal of Religious Life) (1965), no. 2.

and the Admission of Candidates
VARIOUS RESPONSIBILITIES IN
THE CHURCH FOR VOCATIONS
32. The whole Church receives the gift of vocations from God and is
responsible for promoting and discerning vocations.26 The entire Church
is to be engaged in the pastoral work of promoting vocations.27 It is integral to the mission of the Church “to care for the birth, discernment, and
fostering of vocations, particularly those to the priesthood.”28 Within that
ecclesial context, there are various responsibilities:
• The Church: The whole Church through prayer, active coopera-
tion, and the witness of living full Christian lives takes responsibility for vocations.29
• The family: “A very special responsibility falls upon the Christian
family, which by virtue of the Sacrament of Matrimony shares in its own unique way in the educational mission of the Church,
Teacher, and Mother.” Families can become “a first seminary in
which children can acquire from the beginning an awareness of
piety and prayer and of love for the Church” (Pastores dabo vobis, no. 41).
• The bishop: “The first responsibility for the pastoral work of pro-
moting priestly vocations lies with the Bishop, who is called to be the first to exercise this responsibility, even though he can and
must call upon many others to cooperate with him” (Pastores dabo

vobis, no. 41). However he shares his responsibility, the pastoral task of promoting priestly vocations remains his task for which
he must continue to offer supervision and direct involvement.30
As the one responsible for the unity of the local church and its
communion with the universal Church, the bishop, especially in the context of the United States, must encourage a wide range of
candidates who represent the cultural and linguistic diversity of
his diocese. • The presbyterate: “The Bishop can rely above all on the coopera-
tion of his presbyterate. All its priests are united to him and share
his responsibility in seeking and fostering priestly vocations” (Pas-
tores dabo vobis, no. 41). They do this by inviting men to consider the priesthood as a possible vocation. For those who are discern-
ing the call, priests can nurture their sense of vocation and be
invaluable mentors along the path of discernment. Through their priestly ministry, especially in parish assignments, priests are able
to recognize the prayerfulness, the talents, and the character of
men who may be called to priestly ministry. “At the same time
the diligence of priests in carrying out their Eucharistic ministry, together with the conscious, active, and fruitful participation of
the faithful in the Eucharist, provides young men with a powerful
example and incentive for responding generously to God’s call. Often it is the example of a priest’s fervent charity which the
Lord uses to sow and to bring to fruition in a young man’s heart
the seed of a priestly calling.”31
• The vocation director: In dioceses and religious institutes in the United States, generally there is a vocation director (or team) who
serves on behalf of the bishop and presbyterate or the religious
ordinary and institute or society to promote vocations (the work
of recruitment) and to direct those vocations while in discernment (the work of supervision or direction). In his supervisory function,
a diocesan vocation director may manage the diocesan process of
the admission of candidates, serve as a liaison between the diocesan bishop and the seminary, and link the seminarian-candidates
to the diocese and presbyterate, e.g., through the placement of
interns. He collaborates with the bishop, with the presbyter-
30 See CIC, c. 385. 31 John Paul II, Ecclesia de Eucharistia (On the Eucharist) (Washington, DC: United States Conference of
Catholic Bishops, 2003), no. 31.

PRIESTLY VOCATIONS IN THE CHURCH’S PASTORAL WORK | 17
ate, with a diocesan vocation commission if one is in place, and with the seminary. A religious vocation director’s role may vary
according to the division of labor in a given religious institute
or society. In all cases, the relationship with the seminary merits
special attention. Mutual respect and collaboration should mark the relation of vocation and seminary personnel. Each possesses
different responsibilities; yet cooperation, mutual knowledge, and
trust are vital for the good of the candidates and the benefit of the Church. Such collaboration is especially important concern-
ing the recommendation of applicants for admission and their
continuing evaluation. Visitations to the seminary on the part of
the bishop, religious ordinary, and vocation personnel should be encouraged.32 The bishop’s own relationship with the seminary
and his seminarians should never be simply left to the seminary or
vocations personnel. Often it may be helpful for seminary faculty to visit the local dioceses and religious communities they serve.
• The seminary: The seminary plays a collaborative role in the pro-
motion and an important role in the discernment of vocations.
A seminary attached to a particular diocese often subsumes the responsibilities of a diocesan vocation director/recruiter. In the
seminary, the rector, assisted by his faculty, is especially important
in promoting, assessing, and developing priestly vocations. His leadership in this role is spiritual, pastoral, and administrative.
• Seminarians: Seminarians also play a significant role in promot-
ing priestly vocations through the friendships they form outside
the seminary setting, through their visible presence in their home parishes, through their involvement in Christian service activi-
ties and field education, through their assistance with vocation
programs, and through the welcome they extend to visitors at
the seminary.
33. Potential candidates for the priesthood must be in prayerful
dialogue with God and with the Church in the discernment of their vocation. The linkage of this divine and ecclesial dialogue is especially
important because “in the present context there is . . . a certain tendency
32 See CIC, cc. 396-397, 628.

to view the bond between human beings and God in an individualistic and self-centered way, as if God’s call reached the individual by a direct
route, without in any way passing through the community” (Pastores
dabo vobis, no. 37). Eventually, this dialogue, properly conducted, may
bring candidates to the admissions process, completing this first phase of vocational discernment.
THE ADMISSIONS PROCESS
34. The purpose of the admissions process is to determine whether candidates have the requisite qualities to begin the process of forma-
tion and preparation for priestly ordination and ministry. In a global way, Pastores dabo vobis offers these criteria as a basis for admission to the semi-
nary program: “a right intention, . . . a sufficiently broad knowledge of the doctrine of the faith, some introduction to the methods of prayer, and
behavior in conformity with Christian tradition. They should also have
attitudes proper to their regions, through which they can express their effort to find God and the faith” (Pastores dabo vobis, no. 62).
35. In forming a prudent judgment about the suitability of an appli-
cant for priestly formation, the principle of gradualism should be used.
According to the principle of gradualism, progressively higher levels of
expectations should be sought as an applicant seeks admission to progressively higher levels of preparation, moving from the preparatory to the col-
legiate or pre-theologate, and finally to the theologate program. In short,
the closer the program is to priestly ordination, the greater the applicant’s
development of the requisite qualities ought to be. The principle of gradualism recognizes that it would be unrealistic to expect an applicant for
admission to be fully mature in all areas.
36. The principle of gradualism, however, does not deny that a mini-
mal level of development is necessary for admission to any level of priestly formation. The minimal qualities necessary for admission are properly
understood as thresholds or foundations. All applicants need to have passed
through certain thresholds of human, spiritual, intellectual, and pastoral
development, which will serve as foundations for further development. For example, if a candidate has achieved a threshold of a basic capacity for
empathy and communication, he would seem to have a foundation upon
which pastoral formation could develop.

37. Candidates for admission, in other words, should have attained, at least in some measure, growth in those areas represented by the four pil-
lars or in the integrated dimensions of formation identified in Pastores dabo
vobis: human, spiritual, intellectual, and pastoral. In trying to determine
what is sufficient growth or development in these areas, seminaries ought to be clear and specific. For example, sufficient human formation for admis-
sion means not only an absence of serious pathology but also a proven
capacity to function competently in ordinary human situations without need to do extensive therapeutic or remedial work to be fully functioning,
a psychosexual maturity commensurate with chronological age, a genuine
empathy that enables the applicant to connect well and personally with
others, a capacity for growth or conversion, and a deep desire to be a man for others in the likeness of Christ. Sufficient spiritual formation means a
well catechized person who prays daily, belongs to a parish, participates at
least weekly in the Sunday Eucharist and regularly in the Sacrament of Penance, and is drawn to explore and deepen his spiritual life and share it
with others. Sufficient intellectual formation means proven capacities for
critical thinking, an ability to understand both abstract and practical ques-
tions, and the capacity to understand other persons and to communicate effectively with them in both oral and written form. Sufficient pastoral
formation means having a fundamental sense of the Church’s mission and
a generous willingness and enthusiasm to promote it and knowing how the ordained priesthood contributes to the mission; having a sensitivity to
the needs of others and a desire to respond to them; and having a willing-
ness to initiate action and assume a position of leadership for the good
of individuals and communities. Finally, candidates should also have the right intention when they present themselves for admission to the seminary.
Their intention to pursue preparation for priestly ordination and ministry
ought to correspond to the Church’s understanding.
38. In contrast to previous generations, when a more homogenous
population presented itself for entrance to the seminary, today’s candidates represent a considerable diversity—not only of differing personal
gifts and levels of maturity but also significant cultural differences—that
must be taken into account. All those involved in the evaluation of applicants for priestly formation must appreciate cultural, generational,
educational, and familial differences and be able to recognize which are
gifts, which are liabilities, and which are simply indications of a need for
fuller growth.
39. At the diocesan level, the primary responsibility for overseeing the admissions process belongs to the bishop. Ultimately, of course, it is
the responsibility of the bishop or religious ordinary to decide whether
or not to admit candidates to priestly formation, in accordance with the
criteria which have been properly established.33 The bishop or religious ordinary shares his responsibility with the vocation director or vocation
team, perhaps also with a vocation board or commission, and with the
local parishes. The admissions process requires sacramental records, auto- biography, a review of the psychological and medical assessment (with
due regard for CIC, c. 241, and Ratio fundamentalis, no. 39), observations
of the potential candidates during the course of their visits to the semi-
nary, interviews, transcripts, criminal background checks, and immigration documentation as well as letters of reference.34 Bishops, religious
superiors, and rectors must have moral certitude about the psychological
and physical health of those they admit to the seminary. In particular, they should be assured that applicants have a requisite level of affective
maturity and the capacity to live celibate chastity. They will determine
the means necessary to arrive at such certitude, including, for example,
their own interviews with applicants, the reliable testimony of those who have known the applicants, and psychological and physical assessments
made by expert consultants. Whenever possible, the diocese and the semi-
nary should conduct separate admission procedures to ensure the broad- est and most objective screening possible, while avoiding a duplication of
these efforts.
40. Although this process aims primarily at determining the fitness of
an applicant for a seminary program, once an applicant is admitted to a
seminary program, the results of the process contribute to the seminarian’s personal agenda for priestly formation. Specifically, the observations and
conclusions that emerge from the admissions process should serve as a
significant resource for the seminarian’s human, spiritual, intellectual, and
pastoral formation within the seminary. The sharing of this information presumes a due respect for the rights of the seminarian and a prudent
maintenance of confidentiality.
41. Without denying the importance of evaluating minimal thresh-
olds in all areas of an applicant’s development, high standards and strict

vigilance are especially necessary in evaluating human thresholds pertaining to sexuality. “Sexuality affects all aspects of the human person in the
unity of his body and soul. It especially concerns affectivity, the capac-
ity to love and to procreate, and in a more general way the attitude for
forming bonds of communion with others.”35 For the seminary applicant, thresholds pertaining to sexuality serve as the foundation for living a life-
long commitment to healthy, chaste celibacy. As we have recently seen so
dramatically in the Church, when such foundations are lacking in priests, the consequent suffering and scandals are devastating.
NORMS FOR THE
ADMISSION OF CANDIDATES
42. Seminaries as well as dioceses must have clear written statements
of admission policies, which are to be regularly reviewed and updated.
These policies include behavioral criteria which place the burden of quali- fication for admission to the seminary on applicants. In cases in which
the admission committee has reservations, caution should be taken and
the benefit of the doubt given to the Church. It is also important that the admission procedure carefully weigh the potential impact of the admission
of each individual on the whole seminary community.
43. Seminaries should specify thresholds or foundations in a way that
permits those charged with admitting candidates to have clear criteria
available. This approach to admissions assumes that the seminary formation program is not the place for long term therapy or remedial work,
which should be completed prior to a decision concerning admission.
44. Applicants must give evidence of an overall personal balance,
good moral character, a love for the truth, and proper motivation. This includes the requisite human, moral, spiritual, intellectual, physical, and
psychological qualities for priestly ministry.36
35 Catechism of the Catholic Church (CCC), 2nd ed. (Washington, DC: Libreria Editrice Vaticana–United States Conference of Catholic Bishops, 2000), no. 2332. Some subsequent citations appear in the text.

45. All applicants should give witness to their conviction that God has brought them to the seminary to discern whether or not they are really
called to the priesthood, and they should commit themselves wholeheart-
edly to carrying out that discernment. They should be alert both to signs
that seem to confirm that call and to counter-indications. As a seminarian moves from a high school seminary program to college seminary to the
theologate, there should be a growing sense of confirmation of that call.
46. Applicants for pre-theology must follow a careful and thorough
admissions process equivalent to entrance procedures for the theologate. This process may result in specific recommendations concerning the
applicant’s program.
interviews with the applicants, evaluations from their pastors and teach-
ers, records and evaluations from a previous seminary or religious community if applicable, academic records, standardized test scores, psychologi-
cal evaluations, and criminal background checks are all components of an
effective admission program and are weighed together with an assessment of the applicant’s motivation. Those who do not fulfill these entrance
requirements of the seminary must not be admitted.
48. It is the responsibility of the vocation director (or representative
of the religious community) to provide the seminary in a timely and com-
plete fashion the results of the screening process used by the diocese or religious community.
49. Applicants from diverse ethnic and cultural backgrounds should
be given every encouragement. Seminaries are responsible to ensure the
possession of adequate resources to serve the formative needs of such applicants. Academic requirements should not be lessened, but necessary
adaptations may be made to enable admission into the regular course of
study. Applicants must have an adequate command of the English lan-
guage to begin intellectual formation in a seminary in which English is the language of instruction. English language studies may be undertaken
in the seminary before admission into the full, regular courses of seminary
study. It is also important that applicants from other countries receive special help in gaining the necessary understanding of the religious and

50. Theologates must require a bachelor’s degree or its equivalent from an accredited institution. Sufficient education in philosophy, which
the Code of Canon Law states as a biennium,37 is understood in the United
States to be at least 30 semester credit hours, plus the out-of-classroom
work associated with each credit hour traditionally expected in American higher education. A minimum of 12 semester credit hours is required
in appropriate courses of undergraduate theology. (The content of such
courses is outlined in norms 178 and 179 under “Intellectual Formation— College Seminaries: Norms.”)
51. Seminaries should draw up guidelines for psychologists and
admission personnel and describe those human traits and qualities that
are consonant with an authentic vocation to the priesthood as well as
those counter-indications that would suggest that the applicant is not a suitable candidate. Seminaries as well as dioceses and religious communi-
ties must be assured that those who conduct psychological evaluations for
them are well versed in and supportive of the Church’s expectations of candidates for the priesthood, especially expectations concerning celibacy
and permanence of commitment.
52. A psychological assessment is an integral part of the admission
procedure. Psychological assessments should be administered using meth-
ods that do not violate the applicant’s right to privacy and confidentiality or do harm to the reputation of the applicant.38 At the same time, the
applicant should understand that the testing results will be shared with
select seminary personnel in a way that permits a thorough review. Due care should be observed in correctly interpreting the results of psychologi-
cal testing in light of the cultural background of applicants.
53. The admissions process ought to give sufficient attention to the
emotional health of applicants. Special care and scrutiny should be given
to those who manifest dysfunction or come from dysfunctional families. It is possible for some seminarians to address these issues in the course of a
seminary program through counseling or other means. Their willingness,
however, to confront these or other personal issues should be determined prior to the decision about admission. If long-term therapeutic work is indi-
cated, this is best accomplished before the decision is made concerning

entrance into the seminary. At times, the gravity of family or personal issues is such that, if the candidate has not yet adequately dealt with these
issues, entrance into the seminary program should be denied.
54. The admissions procedure should include an open and frank
discussion of the life experiences that applicants bring to the seminary.
Their level of insight or self-knowledge and their willingness to address important human issues, such as their interpersonal abilities, evidence of
sound peer relationships, their manner of dealing with authority, and their
psychosexual development, can be important gauges of their readiness to enter a seminary program. If the applicant is unaware of or unresolved
concerning significant human issues, the seminary is well advised to delay
admission until greater clarity or resolution is evident. Concerning the
capacity to live the charism of celibacy, the applicant should give evidence of having lived in continence for a sustained period of time, which would
be for at least two years before entering a priestly formation program.
55. Any evidence of criminal sexual activity with a minor or an incli-
nation toward such activity disqualifies the applicant from admission.39
56. With regard to the admission of candidates with same-sex experiences and/or inclinations, the guidelines provided by the Holy See must
be followed.
57. Concerning the results of psychological testing and other confi-
dential materials, the seminary must observe all legal requirements, inform
the applicant in writing of his specific rights to privacy and confidentiality, and utilize appropriate release forms.40 Throughout the admission process
and, if accepted, after entrance into the seminary, the candidate’s right to
privacy should be respected and the careful management of confidential materials is to be observed. This is especially true in the case of shar-
ing confidential information with a team of formators, while at the same
time ensuring that those charged with the candidate’s growth and integra-
tion have the clear and specific information they need so that they can help the candidate achieve the growth necessary to become a “man of
39 See Essential Norms for Diocesan/Eparchial Policies Dealing with Allegations of Sexual Abuse of Minors by Priests or Deacons (Washington, DC: United States Conference of Catholic Bishops, 2006), http://www. nccbuscc.org/ocyp/2005EssentialNorms.pdf.
40 See CIC, c. 220; CCEO, c. 23.

communion.”41 The rector must observe a careful vigilance that protects the privacy and reputation of the seminarian in his relationship with the
formation faculty. The traditional distinction between internal and exter-
nal forum is to be maintained. Clear policies must be enunciated con-
cerning who may have access to any of the admissions materials. Clear directives must be in place to determine any further use of psychological
testing results or other admissions materials for formation or even coun-
seling purposes.
58. In the admissions process, an evaluation should be made of a candidate’s indebtedness, his ability to handle finances (i.e., responsible
record-keeping and payment of personal taxes), spending patterns, and a
willingness to cover a portion of his seminary expenses. Candidates should
demonstrate an aptitude for learning principles of good stewardship, avoiding any attitudes of entitlement. They should also show an openness
to developing professional approaches to personal and church-related
business matters.
59. The admissions process should be attentive to older, experienced applicants, who often bring a mature spirituality, experience in pastoral
life, and other significant life experiences, but who might also be less sus-
ceptible to formation. The seminary admissions process must be no less rig-
orous, thorough, or comprehensive than it might be for other applicants.
60. Diocesan bishops, religious ordinaries, vocation directors, and seminaries should recognize that additional time will be necessary to pre-
pare candidates without previous seminary formation for entrance into
the theologate. If a person has no previous preparation in a formation program, then the pre-theology program should extend over a two-year
calendar period. Pre-theology programs are designed to address all four
pillars of formation, not simply to meet academic requirements.
61. If applicants have been in a seminary or formation program previ-
ously, dioceses, religious institutes or societies, and seminaries must consult all previous institutions about the past record of these applicants as

prescribed in the Norms Concerning Applications for Priestly Formation from
Those Previously Enrolled in a Formation Program.42 If such records indicate
difficulties, before admitting the applicant, the seminary should proceed
cautiously and ascertain whether problems have been resolved and suf-
ficient positive growth has taken place.
62. If an applicant has been dismissed from a program of priestly formation or from an institute of consecrated life or society of apostolic life,
no subsequent application will be considered in the two years following
such dismissal. If the departure was other than a dismissal, sufficient time should be allotted to evaluate carefully his application and background.
(See Addendum A.)
63. Prior to admission, the diocese or religious community is obliged
to ensure (and the seminary must verify) that recent Baptism and
Confirmation certificates (CIC, c. 241§2, 1050, 1033; CCEO, c. 342§2, 769§1, 1°) have been obtained. Although a valid marriage certificate of
the applicant’s parents is no longer canonically required, the seminary
may request it to gain further insight into the applicant’s family background. The diocese must also obtain the following documentation from
others: summaries of personal interviews with the applicant, evaluation
from his pastor and teachers, academic records, standardized test scores,
assessments by experienced formators of the applicant’s motivation, and, if applicable, previous seminary evaluations. The seminary must verify the
completion of all documentation before a candidate is admitted.
64. The seminary is also obligated to determine the freedom of the
applicant from impediments to orders and from conditions that must be addressed prior to the reception of orders, namely: that sufficient time
has passed for a neophyte (CIC, c. 1042, 3°; CCEO, c. 762§1, 8°); that
the applicant does not hold a position forbidden to clerics (CIC, cc. 285-
286, 289, 1042 2° and 3°; CCEO, cc. 762§1, 7° and 8°, 382-385); that the applicant does not “labor under some form of insanity or psychic defect”
(CIC, c. 1041 1° and 2°; CCEO, cc. 172§1,1°, 762§1, 1° and 2°); that he
has not committed apostasy, heresy, or schism (CIC, c. 1041, 2°; CCEO, c. 762§1, 2°); that he has not committed homicide, cooperated in an abor-
tion (CIC, c. 1041, 4°; CCEO, c. 762§1, 4°), mutilated himself or another,
attempted suicide (CIC, c. 1041, 5°; CCEO, c. 762§1, 5°), or simulated

an act reserved to priests or bishops (CIC, c. 1041, 6°; CCEO, c. 762§1, 6°). If any of these conditions exist, then prior to admission, appropri-
ate dispensations or remedies must be obtained. It is also recommended
that the seminary investigate whether the candidate is allergic to wheat,
whether he is able to consume the Precious Blood, whether he is abus- ing alcohol or drugs, whether he has a criminal background, whether he
has ever been sexually abused as a minor, and whether any remedies would
be appropriate.
65. The admission process by the diocese or religious community must include a thorough physical examination to ensure that applicants
possess the good health necessary for seminary training and priestly minis-
try. This exam should include HIV and drug testing.
66. An applicant for the priesthood must testify that he is not mar-
ried or, if he is married, he has the approval of the Holy See. If an Eastern Catholic candidate is married, a certificate of marriage is required along
with the written consent of his wife (CCEO, c. 769§1, 2°) and the approval
of the Apostolic See. Applicants who have received a declaration of mat- rimonial nullity should be carefully screened. Although these men may
have canonical freedom to pursue the priesthood, it is important to ascer-
tain if and how previous obstacles to a marriage commitment or possible
scandal might affect their viability as candidates for the priesthood. Care must be taken to certify the canonical declaration of nullity by reviewing
the Acta (official documentation and evidence for the canonical decision)
to ensure that the reasons and circumstances that serve as warrants for the declaration of nullity are fully disclosed to the sponsoring bishop or
religious ordinary, rector, and the seminary admissions committee. If a pre-
viously married person has responsibilities for his spouse, this factor is to
be considered. If the candidate has responsibility for a minor child, acceptance should be deferred. All such cases should be carefully weighed.
67. Especially careful screening should also be given to applicants who
are recent converts to the Catholic faith or who have lapsed in the practice
of their faith and have recently returned. It is advisable that at least two years pass between their entry into the Church and their acceptance into
a seminary program. A suitable period of time should pass before entrance
into the seminary in cases of Catholics for whom a sudden conversion
experience seems to precipitate a priestly vocation. Similarly, those who return to the practice of the faith after an extended period away from the
Church should not enter the seminary directly.

The Formation of Candidates for Priesthood
68. Formation, as the Church understands it, is not equivalent to a secular sense of schooling or, even less, job training. Formation is first
and foremost cooperation with the grace of God. In the United States
Conference of Catholic Bishops’ document The Basic Plan for the Ongoing
Formation of Priests, a reflection on St. Paul’s words in 2 Corinthians 3:17- 18 leads to a description of formation. “The apostle Paul marvels at the
work of the Holy Spirit who transforms believers into the very image of
Jesus Christ, who himself is the image of God. This grace of the new cove- nant embraces all who have joined themselves to Jesus Christ in faith and
baptism. Indeed, it is sheer grace, all God’s doing. Moved by that grace,
however, we make ourselves available to God’s work of transformation.
And that making ready a place for the Lord to dwell in us and transform us we call formation.”43
69. All priestly formation takes place within the context of the
Church as the Body of Christ and in relationship to the mission of the
Church. Thus it is essential that the formation of the candidate for priesthood be integrated within the wider ecclesial dimension so that the can-
didate understands his role as a priest to be the representative and servant
of the Church.
70. The seminary and its programs foster the formation of future
priests by attending specifically to their human, spiritual, intellectual, and pastoral formation—the four pillars of priestly formation developed
in Pastores dabo vobis. These pillars of formation and their finality give
specificity to formation in seminaries as well as a sense of the integrated wholeness of the different dimensions of formation. “Although this forma-
tion [in seminaries] has many aspects in common with the human and
Christian formation of all the members of the Church, it has, neverthe-
43 United States Conference of Catholic Bishops, The Basic Plan for the Ongoing Formation of Priests,

less, contents, modalities, and characteristics which relate specifically to the aim of preparation for the priesthood . . . the Seminary should have a
precise program, a program of life characterized by its being organized and
unified . . . with one aim which justifies the existence of the Seminary:
preparation of future priests” (Pastores dabo vobis, no. 61).
71. The goal is the development not just of a well-rounded person, a prayerful person, or an experienced pastoral practitioner but rather one
who understands his spiritual development within the context of his call to
service in the Church, his human development within the greater context of his call to advance the mission of the Church, his intellectual develop-
ment as the appropriation of the Church’s teaching and tradition, and his
pastoral formation as participation in the active ministry of the Church.
72. The sections that follow on human, spiritual, intellectual, and
pastoral formation are to be read in this unified and integrated sense. These are neither discrete nor layered dimensions of priestly existence,
but they are—as we shall see—interrelated aspects of a human response
to God’s transforming grace.
73. Clearly human formation is the foundation for the other three pillars. Spiritual formation informs the other three. Intellectual forma-
tion appropriates and understands the other three. Pastoral formation
expresses the other three pillars in practice.
I. HUMAN FORMATION
74. The foundation and center of all human formation is Jesus Christ,
the Word made flesh. In his fully developed humanity, he was truly free and with complete freedom gave himself totally for the salvation of the
world.44 Pastores dabo vobis, no. 5, expresses the Christological founda-
tion of human formation: “The Letter to the Hebrews clearly affirms the
‘human character’ of God’s minister: he comes from the human community and is at its service, imitating Jesus Christ ‘who in every respect has been
tempted as we are, yet without sin’ (Heb 4:15).”
44 See Jn 10:17-18; Mk 10:45.

75. The basic principle of human formation is to be found in Pastores
dabo vobis, no. 43: the human personality of the priest is to be a bridge
and not an obstacle for others in their meeting with Jesus Christ the
Redeemer of the human race. As the humanity of the Word made flesh
was the instrumentum salutis, so the humanity of the priest is instrumental in mediating the redemptive gifts of Christ to people today.45 As Pastores
dabo vobis also emphasizes, human formation is the “necessary foundation”
of priestly formation.
76. The human formation of candidates for the priesthood aims to prepare them to be apt instruments of Christ’s grace. It does so by fostering
the growth of a man who can be described in these ways:
• A free person: a person who is free to be who he is in God’s design,
someone who does not—in contrast to the popular culture—
conceive or pursue freedom as the expansion of options or as individual autonomy detached from others46
• A person of solid moral character with a finely developed moral
conscience, a man open to and capable of conversion: a man who demonstrates the human virtues of prudence, fortitude, temper-
ance, justice, humility, constancy, sincerity, patience, good man-
ners, truthfulness, and keeping his word, and who also manifests
growth in the practice of these virtues • A prudent and discerning man: someone who demonstrates a
“capacity for critical observation so that [he] can discern true
and false values, since this is an essential requirement for estab- lishing a constructive dialogue with the world of today”47
• A man of communion: a person who has real and deep relational
capacities, someone who can enter into genuine dialogue and
friendship, a person of true empathy who can understand and know other persons, a person open to others and available to
them with a generosity of spirit. The man of communion is
capable of making a gift of himself and of receiving the gift of
45 From this foundation would stem those particular human qualities identified by Pope John Paul II in Pastores dabo vobis, no. 43: “These qualities are needed for them to be balanced people, strong and free, capable of bearing the weight of pastoral responsibilities. They need to be educated to love the truth, to be loyal, to respect every person, to have a sense of justice, to be true to their word, to be genuinely compassionate, to be men of integrity and, especially, to be balanced in judgment and behavior.”
46 See John Paul II, Veritatis splendor (The Splendor of Truth) (1993), no. 34. 47 John Paul II, Ecclesia in America (The Church in America) (Washington, DC: United States Conference
of Catholic Bishops, 1999), no. 40.

THE FORMATION OF CANDIDATES FOR PRIESTHOOD | 31
others. This, in fact, requires the full possession of oneself. This life should be one of inner joy and inner peace—signs of self-
possession and generosity.
• A good communicator: someone who listens well, is articulate, and
has the skills of effective communication, someone capable of public speaking
• A person of affective maturity: someone whose life of feelings is
in balance and integrated into thought and values; in other words, a man of feelings who is not driven by them but freely
lives his life enriched by them; this might be especially evidenced
in his ability to live well with authority and in his ability to
take direction from another, and to exercise authority well among his peers, as well as an ability to deal productively with conflict
and stress
• A man who respects, cares for, and has vigilance over his body: a person who pays appropriate attention to his physical well-being,
so that he has the energy and strength to accomplish the tasks
entrusted to him and the self-knowledge to face temptation and
resist it effectively • A man who relates well with others, free of overt prejudice and willing
to work with people of diverse cultural backgrounds: a man capable
of wholesome relations with women and men as relatives, friends, colleagues, staff members, and teachers, and as encountered in
areas of apostolic work
• A good steward of material possessions: someone who is able to live
a simple style of life and able to “avoid whatever has a semblance of vanity”;48 someone who has the right attitude toward the goods
of this world, since his “portion and inheritance” is the Lord;49
someone who is generous in making charitable contributions and
sustaining the poor50
• A man who can take on the role of a public person: someone both
secure in himself and convinced of his responsibility who is able
to live not just as a private citizen but as a public person in service of the Gospel and representing the Church

77. Human formation comes together in a particular way in the domain of human sexuality, and this is especially true for those who are
preparing for a life of celibacy. The various dimensions of being a human
person—the physical, the psychological, and the spiritual—converge in
affective maturity, which includes human sexuality. Education is necessary for understanding sexuality and living chastely. Those preparing to live
out a celibate commitment face particular challenges, especially in today’s
cultural context of permissiveness.
78. Education for chastity, a virtue incumbent on all Christians and in a unique way embraced in celibacy, ought to present it as a “virtue that
develops a person’s authentic maturity and makes him or her capable of
respecting and fostering the ‘nuptial meaning’ of the body” (Pastores dabo
vobis, no. 44). For all Christians, whatever their state of life, chastity cul- tivates the capacity for authentic self-gift in generative and faithful love.
The celibate person renounces the realization of this capacity in marriage
but embraces it in a universalizing love extended to all people. At the same time, the celibate commitment requires the development of particu-
lar habits and skills of living and relating in order to live the commitment
with integrity. “Since the charism of celibacy, even when it is genuine
and has proved itself, leaves man’s affections and his instinctive impulses intact, candidates to the priesthood need an affective maturity which is
prudent, able to renounce anything that is a threat to it, vigilant over
both body and spirit, and capable of esteem and respect in interpersonal relationships between men and women” (Pastores dabo vobis, no. 44).
79. Seminary formation in sexuality and celibacy must communicate
to priesthood candidates and enable them to appropriate
• The physiological and psychological understanding of human
sexuality
• The meaning of the virtue of chastity; this includes a formation in authentic ideals of sexual maturity and chastity, including vir-
ginity;51 it also includes “a proper knowledge of the duties and
dignity of Christian marriage, which represents the love which exists between Christ and the Church”52

• The requisite skills for living chastely: ascetical practice, prudent self-mastery, and paths of self-knowledge, such as a regular per-
sonal inventory and the examination of conscience
• The meaning of celibate chastity, especially the theological
rationale that makes clear how it pertains to the logic of the ordained priesthood
• The means to live celibate chastity well, which include genuine
friendships; priestly fraternity; a mentoring relationship; spiritual direction; priestly asceticism, which honestly reckons with the
sacrifices that celibacy entails; and, especially, the sacrament
of Penance
• The spiritual path that transforms the experience of loneliness into a holy solitude based on a “strong, lively, and personal love
for Jesus Christ”53
• A cultural-critical attitude that discerns the positive and negative potentials of mass communications, various forms of enter-
tainment, and technology, such as the Internet
80. In general, human formation happens in a three-fold process of
self-knowledge, self-acceptance, and self-gift—and all of this in faith.54
As this process unfolds, the human person becomes more perfectly con- formed to the perfect humanity of Jesus Christ, the Word made flesh.55
The resources for fostering this process of human formation in a seminary
context are many. They include
• Instruction: The rector and other faculty members offer the semi-
narians instruction in human formation through conferences, courses, and other educational means.
• Personal reflection: Seminarians are trained to live life reflectively
and to examine, with regularity, their behavior, their motiva- tions, their inclinations, and, in general, their appropriation of
life experience, especially suffering.
• Community life and feedback: “A seminarian who freely chooses to
enter a seminary must also freely accept and respect its terms.”56 The general demands and the rewards of life in community

expand self-knowledge and self-control and cultivate generosity of spirit. The community’s attachment to the Word of God and
the sacramental life provides a reflective mirror that helps indi-
viduals know themselves and summons them to a fuller, more
human, more spiritual life. A community’s rule of life fosters discipline, self-mastery, and faithful perseverance in commitments.
• Application to the tasks of seminary life: Human formation develops
through interaction with others in the course of the seminary program. This growth happens, for example, when seminarians
learn to accept the authority of superiors, develop the habit of
using freedom with discretion, learn to act on their own initia-
tive and do so energetically, and learn to work harmoniously with confreres and laity.57
• Formation advisors/mentors and directors: Although the titles may
differ, on every seminary faculty, certain members function as formators in the external forum. These formation advisors/mentors
and directors should be priests. They observe seminarians and
assist them to grow humanly by offering them feedback about
their general demeanor, their relational capacities and styles, their maturity, their capacity to assume the role of a public person
and leader in a community, and their appropriation of the human
virtues that make them “men of communion.” These same formators may, on occasion, teach the ways of human development
and even offer some personal mentoring or, at times, coaching.
More generally, they offer encouragement, support, and challenge
along the formational path. These formators function exclusively in the external forum and are not to engage in matters that are
reserved for the internal forum and the spiritual director.
• Spiritual directors: These priests, functioning in the internal forum,
also play a role in the human formation of seminarians.58 When they engage in the dialogue of spiritual direction with seminar-
ians, they can be of great assistance in cultivating those virtues
of self-reflection and self-discipline that are foundational for human development.
• Psychological counseling : On occasion, consultation with a psy-
chologist or other licensed mental health professional can be a
57 See Optatam totius, no. 11. 58 See Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Letter to U.S. Bishops
and Religious Superiors (1990), 31.

THE FORMATION OF CANDIDATES FOR PRIESTHOOD | 35
useful instrument of human formation. Some patterns of behavior, for example, which became set in the candidate’s early family
history, may impede his relational abilities. Understanding one’s
psychological history and developing strategies to address ele-
ments of negative impact can be very helpful in human formation. This kind of counseling or consultation ought to be distin-
guished from extensive psychotherapy, which may be needed to
address deeply entrenched personal issues that impede full functioning of the person. If such extensive and in-depth therapy is
necessary, it ought to take place outside of the seminary context
prior to the decision concerning admission; or, if the necessity for
such therapy emerges after admission, then the student ought to withdraw from the program and pursue the therapy before being
considered for re-admission to the seminary and resuming his
advancement to orders.
81. The norms and expectations of human formation for seminarians will, of course, vary